Dodola and Perperuna

File:"Watering of Dodola" by Uroš Predić, published in magazine "Orao" in 1892.jpg

The sprinkling of Dodola with water by Uroš Predić (1892).

Dodola (also spelled Dodole, Dodoli, Dudola, Dudula etc.) and Perperuna (also spelled Peperuda, Preperuda, Preperuša, Prporuša, Papaluga etc.) are rainmaking pagan customs widespread among different peoples in Southeast Europe until the 20th century, found in Albania, Bulgaria, Croatia, Greece, Hungary, Kosovo, Moldova, Montenegro, North Macedonia, Romania, and Serbia. It is still practiced in remote Albanian ethnographic regions, but only in rare events, when the summer is dry and without atmospheric precipitation.Template:Sfn Template:Sfn

The ceremonial ritual is an analogical-imitative magic rite that consists of singing and dancing done by young girls or boys in processions following a main performer who is dressed with fresh branches, leaves and herbs, with the purpose of invoking rain, usually practiced in times of droughts, especially in the summer season, when drought endangers crops and pastures, even human life itself.

According to one interpretation, the custom could have Slavic origin and be related to Slavic god Perun, and Perperuna could have been a Slavic goddess of rain, and the wife of the supreme deity Perun (god of thunder and weather in the Slavic pantheon). Recent research criticize invention of a Slavic female goddess, and indicate as possible both Slavic and old-Balkan influences. In Albanian ritual songs are invoked Dielli (the Sun), Perëndi (the Sky, or deity of weather), and Ilia (Elijah, who in Christianized Albanian and South Slavic folklore has replaced the Sun god and the thunder or weather god, Drangue and Perun).

NamesEdit

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Rainmaking rites are generally called after the divine figure invoked in the ritual songs, as well as the boy or girl who perform the rite, who are called with different names among different peoples (South Slavs, Albanians, Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians, including regions of Bukovina and Bessarabia).Template:Sfn The custom's Slavic prototype name is *Perperuna, with variations:Template:Sfn Template:Sfn Template:Sfn Template:Sfn Template:Sfn

Preperuna, Peperuna, Preperuda/Peperuda, Pepereda, Preperuga/Peperuga, Peperunga, Pemperuga in Bulgaria and North Macedonia

Prporuša, Parparuša, Preporuša/Preporuča, Preperuša, Barburuša/Barbaruša in Croatia

Peperuda, Papaluga, Papaluda/Paparudă, Babaruta, Mamaruta in Romania and Moldova

Perperouna, Perperinon, Perperouga, Parparouna in Greece

Perperona/Perperone, Rona in Albania Template:Sfn Template:Sfn

Pirpirunã among Aromanians

Dodola (including Serbia among previous countries, with local variants Dodole, Dudola, Dudula, Dudule, Dudulica, Doda, Dodočka, Dudulejka, Didjulja, Dordolec/Durdulec etc.).

In Albanian the rainmaking ritual is also called riti i ndjelljes së shiut ("Rain-Invoking Ritual"), riti i thirrjes së shiut ("Rain-Calling Ritual" or "Rite of Calling the Rain") or simply thirrja e shiut ("Call of the Rain"), riti i thatësisë ("Drought Ritual"), as well as riti me dordolecin or riti i dordolecit ("Dordoleci Ritual"), riti i dodolisë ("Dodoli Ritual").Template:Sfn Template:Sfn Template:Sfn Template:Sfn

EtymologyEdit

Some scholars consider all the Balkan names of the type per-, perper-, peper-, papar-, etc. to be taboo-alternations to "avoid profaning the holy name" of the pagan Indo-European god *Perkʷūnos.Template:Sfn Template:Sfn According to Roman Jakobson and others perperuna is formed by reduplication of root "per-" (to strike/beat).Template:Sfn Template:Sfn<ref name="Katicic"/> Those with root "peper-", "papar-" and "pirpir-" were changed accordingly modern words for pepper-tree and poppy plant,Template:Sfn Template:Sfn possibly also perper and else.<ref>Template:Cite journal</ref>Template:Sfn

Dimitar Marinov derived it from Bulgarian word for butterfly where in folk beliefs has supernatural powers related to rain,Template:Sfn but according to Jakobson the mythological context of the customs and links explains the Bulgarian entomological names.<ref>Template:Harvnb</ref> Michail Arnaudov derived it from Slavic verb "pršiti" (spray).Template:Sfn Petar Skok considered prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash"Template:Sfn).<ref>Template:Cite book</ref> Stanisław Urbańczyk and Michal Łuczyński put into question Jakobson's theonymic derivation, deriving instead from Proto-Slavic *perpera, *perperъka (in Polish przepiórka), name for Common quail, which has a role in Polish harvest rituals and the name of the bride in the wedding dance.Template:Sfn Template:Sfn These are also related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać, perpac, Old East Slavic poropriti.Template:Sfn

The name Dodola has been suggested to be a cognate to the Lithuanian Dundulis, a word for "thunder" and another name of the Baltic thunder-god Perkūnas.Template:Sfn Template:Sfn It is also hypothesised to be distantly related to Greek Dodona and Daedala.Template:Sfn<ref>Template:Cite book</ref> Bulgarian variant Didjulja is similar to alleged Polish goddess Dzidzilela, and Polish language also has verb dudnić ("to thunder").Template:Sfn

The uncertainty of the etymologies provided by scholars leads to a call for a "detailed and in-depth comparative analysis of formulas, set phrases and patterns of imagery in rainmaking songs from all the Balkan languages".Template:Sfn

OriginEdit

The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom.<ref name=Wachtel>Template:Harvnb</ref> The fact so similar customs in the Balkans are known by two different names the differences are considered not to be from the same time period and ethnic groups.Template:Sfn Similar customs outside the Balkans have been observed in the Caucasus, Middle East, and North Africa.Template:Sfn Template:Sfn<ref>Template:Cite journal</ref><ref>Template:Cite book</ref> William Shedden-Ralston noted that Jacob Grimm thought Perperuna/Dodola were "originally identical with the Bavarian Wasservogel and the Austrian Pfingstkönig" rituals.<ref name="Ralston">Template:Cite book</ref>

Ancient rainmaking practices have been widespread Mediterranean traditions, already documented in the Balkans since Minoan and Mycenaean times.Template:Sfn Template:Sfn There is a lack of any strong historical evidence for a link between the figures and practices of the ancient times and those that survided to the end of the 20th century, however, according to Richard Berengarten, if seen as "typologically parallel" practices in the ancient world, they may be interpretable at least as forerunners, even if not as direct progenitors of the modern Balkan rainmaking customs.Template:Sfn

In the scholarship is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun,<ref><ref>Template:Harvnb</ref><ref name="Katicic">Template:Cite book</ref>Template:Sfn<ref name="Zecevic">Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>Template:Sfn Template:Sfn Template:Sfn</ref> and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century).<ref>Template:Harvnb</ref><ref>Template:Harvnb</ref><ref>Template:Cite journal</ref> According to the Slavic theory, it is a (Balto-)Slavic heritage of Proto-Indo-European origin related to Slavic thunder-god Perun. It has parallels in ritual prayers for bringing rain in times of drought dedicated to rain-thunder deity Parjanya recorded in the Vedas and Baltic thunder-god Perkūnas, cognates alongside Perun of Proto-Indo-European weather-god Perkwunos.Template:Sfn The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity Pereplut.Template:Sfn Template:Sfn Template:Sfn According to Jakobson, Novgorod Chronicle ("dožd prapruden") and Pskov Chronicle ("dožd praprudoju neiskazaemo silen") could have "East Slavic trace of Peperuda calling forth the rain", and West Slavic god Pripegala reminds of Preperuga/Prepeluga variation and connection with Perun.Template:Sfn Template:Sfn Serbo-Croatian archaic variant Prporuša and verb prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja").Template:Sfn

According to another interpretation the name Perperuna can be identified as the reduplicated feminine derivative of the name of the male god Perun (per-perun-a), being his female consort, wife and goddess of rain Perperuna Dodola, which parallels the Old Norse couple Fjörgyn–Fjörgynn and the Lithuanian Perkūnas–Perkūnija.Template:Sfn Template:Sfn Template:Sfn<ref name="York">Template:Cite journal</ref>Template:Sfn Perun's battle against Veles because of Perperuna/Dodola's kidnapping has parallels in Zeus saving of Persephone after Hades carried her underground causing big drought on Earth, also seen in the similarity of the names Perperuna and Persephone.<ref name="York"/>Template:Sfn Template:Sfn Recent research criticize invention of a Slavic female goddess.Template:Sfn

Another explanation for the variations of the name Dodola is relation to the Slavic spring goddess (Dido-)Lada/Lado/Lela,<ref name="Ralston">Template:Cite book</ref> some scholars relate Dodole with pagan custom and songs of Lade (Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"),<ref name="Cubelic">Template:Cite book</ref>Template:Sfn<ref name="Dragic2012">Template:Cite journal</ref> and in Žumberak-Križevci for the Preperuša custom was also used term Ladekarice.Template:Sfn Template:Sfn

Other scholars like Vitomir Belaj, due to the geographical distribution, consider that the rainmaking ritual could also have Paleo-Balkan origin,Template:Sfn Template:Sfn or formed separate of worship of Perun but could be etymologically related.Template:Sfn One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of Thracian origin,<ref>Dimitǔr Dechev, Die thrakischen Sprachreste, Wien: R.M. Rohrer, 1957, pp. 144, 151</ref><ref name="Sorin">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite journal</ref>Template:Sfn however, the name of the Slavic thunder-god Perun is commonly accepted to be formed from the Proto-Slavic root *per "to strike" attached to the common agent suffix -unŭ, explained as "the Striker".Template:Sfn The Romanian-Aromanian and Greek ethnic origin was previously rejected by Alan Wace, Maurice Scott Thompson, George Frederick Abbott among others.Template:Sfn

RitualEdit

Perperuna and Dodola are considered very similar pagan customs with common origin,Template:Sfn<ref name="Revija">Template:Cite magazine</ref> with main difference being in the most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional groupTemplate:Sfn), lyric verses, sometimes religious content, and presence or absence of a chorus.Template:Sfn They essentially belong to rituals related to fertility, but over time differentiated to a specific form connected with water and vegetation.Template:Sfn They represent a group of rituals with a human collective going on a procession around houses and fields of a village, but with a central live character which differentiates them from other similar collective rituals in the same region and period (Krstonoše, Poklade, Kolade, German, Ladarice, those during Jurjevo and Ivandan and so on).Template:Sfn Template:Sfn Template:Sfn In the valley of Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day.Template:Sfn In Hungary the ritual was usually held on St. George's Day.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The core of the song always mentions a type of rain and list of regional crops.<ref>Template:Cite book</ref> The first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio Moldaviae (1714/1771, Papaluga),Template:Sfn<ref>Template:Cite book</ref> then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop the custom of Paparuda),Template:Sfn<ref>Template:Cite book</ref> and by the Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to Perun (1792, Peperud).Template:Sfn<ref>Template:Cite book</ref>

South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer droughts, where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked for other field and house blessings). The central character of the ceremony of Perperuna was usually a young boy, while of Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They would be naked, but were not anymore in latest forms of 19-20th century, wearing a skirt and dress densely made of fresh green knitted vines, leaves and flowers of Sambucus nigra, Sambucus ebulus, Clematis flammula, Clematis vitalba, fern and other deciduous shrubs and vines, small branches of Tilia, Oak and other. The green cover initially covered all body so that the central person figure was almost unrecognizable, but like the necessity of direct skin contact with greenery it also greatly decreased and was very simple in modern period. They whirled and were followed by a small procession of children who walked and danced with them around the same village and fields, sometimes carrying oak or beech branches, singing the ritual prayer, stopping together at every house yard, where the hosts would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"Template:Sfn), hosts also gifted treats (bread, eggs, cheese, sausages etc., in a later period also money) to children who shared and consumed them among them and sometimes even hosts would drink wine, seemingly as a sacrifice in Perun's honor.<ref name="Ribaric">Template:Cite book</ref>Template:Sfn Template:Sfn Template:Sfn Template:Sfn Template:Sfn Template:Sfn The chosen boy/girl was called by one of the name variants of the ritual itself, however in Istria was also known as Prporuš and in Dalmatia-Boka Kotorska as Prpac/Prpats and both regions his companions as Prporuše,<ref name="Ralston"/>Template:Sfn<ref name="Ribaric"/>Template:Sfn while at Pirot and Nišava District in Southern Serbia near Bulgarian border were called as dodolće and preperuđe, and as in Macedonia both names appear in the same song.Template:Sfn Template:Sfn

File:Пеперуда в Добруджа 1950.jpg

Peperuda performed by Romani in Dobruja, Bulgaria, 1950s.

File:Обичай за дъжд "Пеперуда" - АЕК "Етър".webm

Recreation of Perperuna custom at Etar Architectural-Ethnographic Complex in Bulgaria, 2012 (video).

By the 20th century once common rituals almost vanished in the Balkans, although rare examples of practice can be traced until 1950-1980s and remained in folk memory. In some local places, like in Albania, can be observed as rare events even in the 21st century.Template:Sfn Template:Sfn

The main reason is the development of agriculture and consequently lack of practical need for existence of mystical connection and customs with nature and weather. Christian church also tried to diminish pagan beliefs and customs, resulting in "dual belief" (dvoeverie) in rural populations, a conscious preservation of pre-Christian beliefs and practices alongside Christianity. Into customs and songs were mixed elements from other rituals including Christianity, but they also influenced the creation of Christian songs and prayers invoking the rain which were used as a close Christian alternative (decline was reportedly faster among CatholicsTemplate:Sfn).Template:Sfn Template:Sfn According to Velimir Deželić Jr. in 1937, it was an old custom that "Christians approved it, took it over and further refined it. In the old days, Prporuša were very much like a pious ritual, only later the leaders - Prpac - began to boast too much, and Prporuše seemed to be more interested in gifts than beautiful singing and prayer".<ref>Template:Cite book</ref> Depending on region, instead of village boys and girls the pagan ritual by then was mostly done by migrating Romani people from other villages and for whom it became a professional performance motivated by gifts, sometimes followed by financially poor members from other ethnic groups.Template:Sfn Template:Sfn<ref name="Horvat">Template:Cite book</ref><ref>Template:Cite book</ref>Template:Sfn Due to Anti-Romani sentiment, the association with Romani also caused repulsion, shame and ignorance among last generations of members of ethnic groups who originally performed it.Template:Sfn Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft.Template:Sfn

In the present days, older generations of Albanians demonstrate the common practice of rainmaking rituals in their life, but newer generations generally see them as something applied in the past, a tradition that their parents have gone through. Nevertheless, elders still accompany processions of boys and girls, who perform the rainmaking rite dressed with their best traditional clothing except for the main boy or girl, who is dressed entirely in fresh branches, leaves and herbs.Template:Sfn Template:Sfn Template:Sfn Public exhibitions of the ritual are usually performed during Albanian festivals, often for the local audience, but also in the Gjirokastër National Folk Festival, one of the most important events of Albanian culture.Template:Sfn

Perperuna songsEdit

Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania.Template:Sfn Stjepan Žiža in 1889/95 reported that the once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia.Template:Sfn Ivan Milčetić recorded in 1896 that the custom of Prporuša also almost vanished from the North Adriatic island of Krk, although almost recently it was well known in all Western parts of Croatia, while in other parts as Dodola.<ref name="Milcetic">Template:Cite journal</ref> Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and Ćićarija (and related it to the 16th century migration from Dalmatia of speakers of Southwestern Istrian dialect).<ref name="Ribaric"/> On island of Krk was also known as Barburuša/Barbaruša/Bambaruša (occurrence there is possibly related to the 15th century migration which included besides Croats also Vlach-Istro-Romanian shepherdsTemplate:Sfn).Template:Sfn Template:Sfn It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known as Pepeluše, PrepeliceTemplate:Sfn) and Western Slavonia (Križevci).<ref name="Ralston"/><ref name="Revija"/><ref name="Horvat"/>Template:Sfn Template:Sfn Template:Sfn It was held in Istria at least until the 1950s,Template:Sfn in Žumberak until the 1960s,Template:Sfn while according to one account in Jezera on island Murter the last were in the late 20th century.Template:Sfn In Serbia, Perperuna was only found in Kosovo, Southern and Eastern Serbia near Bulgarian border.Template:Sfn According to Natko Nodilo the discrepancy in distribution between these two countries makes an idea that originally Perperuna was Croatian while Dodola was Serbian custom.Template:Sfn Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska).Template:Sfn Luka Jovović from Virpazar, Montenegro reported in 1896 that in Montenegro existed some koleda custom for summer droughts, but was rare and since 1870s not practiced anymore.<ref name="Milcetic"/>

According to Albanian folk beliefs, the Sun (Dielli) makes the sky cloudy or clears it up.Template:Sfn Template:Sfn Albanians used to invoke the Sun with rainmaking and soil fertility rituals. In rainmaking rituals from the Albanian Ionian Sea Coast, Albanians used to pray to the Sun, in particular facing Mount Shëndelli (Mount "Holy Sun"), by invoking the names Dielli, Shën Dëlliu, Ilia or Perëndia. Children used to dress a boy with fresh branches, calling him dordolec. A typical invocation song repeated three times during the ritual was:Template:Sfn Afterwards, people used to say: Do kemi shi se u nxi Shëndëlliu ("We will have rain because Shëndëlliu went dark").Template:Sfn The Sun used to be also invoked when reappearing after the rain, prayed for increased production in agriculture.Template:Sfn

Bulgaria<ref>Template:Cite book</ref>	AlbaniaTemplate:Sfn<ref>Template:Cite book</ref>	Croatia-Krk (Dubašnica, 1896<ref name="Milcetic"/>)	Croatia-Istria (Vodice, 1916<ref name="Ribaric"/>)	Croatia-Istria (Čepić, 1896<ref name="Milcetic"/>/Štifanići near Baderna, 1906/08<ref>Template:Cite book</ref>)	Croatia-Dalmatia (Ražanac, 1905Template:Sfn)	Croatia-Dalmatia (Ravni Kotari, 1867<ref name="Vuk">Template:Cite book</ref>)	Croatia-Žumberak (Pavlanci, 1890Template:Sfn)
<poem> Letela e peperuda Daĭ, Bozhe, dŭzhd Daĭ, Bozhe, dŭzhd Ot orache na kopache Da se rodi zhito, proso Zhito, proso i pshenitsa Da se ranyat siracheta Siracheta, siromasi </poem>	<poem> Rona-rona, Peperona Bjerë shi ndë arat tona! Të bëhetë thekëri I gjatë gjer në çati Gruri gjer në perëndi Ashtu edhe misëri! O Ilia, Ilia, Peperuga rrugëzaj Bjerë shi o Perëndi, Se qajnë ca varfëri, Me lot e logori Thekëri gjer mbë çati, Gruri gjer në Perëndi. </poem>	<poem> Prporuša hodila Službu boga molila Dajte sira, dajte jaj Da nam bog da mladi daž Od šenice višnji klas! A ti, bože vični Smiluj se na nas! </poem>	<poem> Prporuše hodile Slavu Boga molile I šenice bilice Svake dobre sričice Bog nan ga daj Jedan tihi daž! </poem>	<poem> Preporuči hodili / Prporuše hodile Iz Prepora grada / 's Prpora grada Kuda hodili / Da nam bog da dažda Tuda Boga molili / Crljenoga mažda Da nam Bog da dažda / I šenice bilice I crljenoga masta / Svake dobre sričice I šenice bilice / Šenica nan rodila I svake dobre srećice / Dičica prohodila Šenica narodila / Šenicu pojili Dica nam prohodila / Dicu poženili I šenicu pojili / Skupi, bože, oblake! I dicu poženili / Struni bojžu rosicu Skupi, Bože, oblake / Na tu svetu zemljicu! Hiti božju kapljicu / Amen, amen, amen Na ovu svetu zemljicu! Amen </poem>	<poem> Prporuše hodile Putom Boga molile Da ni pane kišica Da ni rodi šenica bilica I vinova lozica </poem>	<poem> Prporuše hodile Terem Boga molile Da nam dade kišicu Da nam rodi godina I šenica bjelica I vinova lozica I nevjesta đetića Do prvoga božića Daruj nama, striko naša Oku brašna, striko naša Bublu masla, striko naša Runce vune, striko naša Jedan sirčić, striko naša Šaku soli, striko naša Dva, tri jajca, striko naša Ostaj s Bogom, striko naša Koja si nas darovala </poem>	<poem> Preperuša odila Za nas Boga molila Daj nam Bože kišice Na ovu našu ljetinu Da pokvasi mladinu Pucaj, pucaj ledeno Škrapaj, škrapaj godino Mi smo tebi veseli Kano Isus Mariji Kaj Marija Isusu Kano mati djetetu </poem>

Dodola songsEdit

The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from Struga region, recorded in 1861.<ref name="Miladinovci">Template:Cite book</ref> The Dodola rituals in Macedonia were actively held until the 1960s.<ref>Template:Cite book</ref> In Bulgaria the chorus was also "Oj Ljule".Template:Sfn The oldest record in Serbia was by Vuk Karadžić (1841),Template:Sfn where was widespread all over the country and held at least until 1950/70s.<ref name="Zecevic"/>Template:Sfn In Croatia was found in Eastern Slavonia, Southern Baranja and Southeastern Srijem.<ref name="Horvat"/>Template:Sfn Template:Sfn Template:Sfn<ref>Template:Cite book</ref> August Šenoa in his writing about the travel to Okić-grad near Samobor, Croatia mentioned that saw two dodole.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> To them is related the custom of Lade/Ladarice from other parts of Croatia, having chorus "Oj Lado, oj!" and similar verses "Molimo se višnjem Bogu/Da popuhne tihi vjetar, Da udari rodna kiša/Da porosi naša polja, I travicu mekušicu/Da nam stada Lado, Ugoje se naša stada".<ref name="Cubelic"/>Template:Sfn<ref name="Dragic2012"/>

Macedonia (Struga, 1861<ref name="Miladinovci"/>)	Serbia (1841<ref name="Vuk"/>Template:Sfn)	Serbia (1867<ref name="Vuk"/>)	Serbia (1867<ref name="Vuk"/>)	Croatia-Slavonia (Đakovo<ref name="Dragic2012"/>)	Croatia-Slavonia (Đakovo, 1957Template:Sfn)	Croatia-Srijem (Tovarnik, 1979<ref>Template:Cite journal</ref>)
<poem> Otletala preperuga, oj ljule, oj! Ot oracha na oracha, oj ljule, oj! Ot kopacha na kopacha, oj ljule, oj! Ot rezhacha na rezhacha; oj ljule, oj! Da zarosit sitna rosa, oj ljule, oj! Sitna rosa beriketna, oj ljule, oj! I po pole i po more; oj ljule, oj! Da se rodit s' beriket, oj ljule, oj! S' beriket vino-zhito; oj ljule, oj! Cheincite do gredite, oj ljule, oj! Jachmenite do streite, oj ljule, oj! Lenoite do pojasi, oj ljule, oj! Uroite do kolena; oj ljule, oj! Da se ranet siromasi, oj ljule, oj! Drvete ne so osito, oj ljule, oj! Da je sita godina; oj ljule, oj! Drvete ne so oshnica, oj ljule, oj! Da ja polna koshnica; oj ljule, oj! Drvete ne so jamache, oj ljule, oj! Da je tuchna godina, oj ljule, oj! </poem>	<poem> Mi idemo preko sela, Oj dodo, oj dodo le! A oblaci preko neba, Oj dodo, oj dodo le! A mi brže, oblak brže, Oj dodo, oj dodo le! Oblaci nas pretekoše, Oj dodo, oj dodo le! Žito, vino porosiše, Oj dodo, oj dodo le! </poem>	<poem> Molimo se višnjem Bogu, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da porosi naša polja, Oj dodo, oj dodo le! I šenicu ozimicu, Oj dodo, oj dodo le! I dva pera kukuruza, Oj dodo, oj dodo le! </poem>	<poem> Naša doda Boga moli, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da pokisnu svi orači, Oj dodo, oj dodo le! Svi orači i kopači, Oj dodo, oj dodo le! I po kući poslovači, Oj dodo, oj dodo le! </poem>	<poem> Naša doda moli Boga Oj dodole, moj božole! Da porosi rosna kiša Oj dodole, moj božole! Da pokvasi naša polja Oj dodole, moj božole! Da urode, da prerode Oj dodole, moj božole! </poem>	<poem> Naša dojda moli boga da kiša pada Da pokisne suvo polje, oj, dojdole! Da pokisnu svi orači Svi orači i kopači, oj, dojdole! I po kući poslovači Oj, dojdole, oj, dojdole! I dva pera kukuruza I lanovi za darove, oj, dojdole! Da urodi, da prerodi, da ne polegne Oj, dojdole, oj, dojdole! </poem>	<poem> Naša doda moli Boga Da nam Bog da rosne kiše Rosne kiše malo više Na orače i kopače I na naše suve bašće Oj dodo, oj dodole! Da trava raste Da paun pase Da sunce sija Da žito zrija Oj dodo, oj dodole! </poem>